The
Almost Christian
by
John Wesley
(Preached
at St. Mary's, Oxford, before the university, on July 25, 1741)
Copyright
1999 by the Wesley Center for Applied Theology
Edited
by Dr. Riktor Von Zhades
Brethren:
Just
a short notation. While reading this sermon this editor was reminded
of a pastor back in Long Island NY, that used to either preface, or
insert during his sermons the comment; “I’m talking to me”
Doktor Riktor Von Zhades – Servant of Christ
Doktor Riktor Von Zhades – Servant of Christ
"Almost
thou persuadest me to be a Christian." Acts 26.28
AND
many there are who go thus far: ever since the Christian religion was
in the world, there have been many in every age and nation who were
almost persuaded to be Christians. But seeing it avails nothing
before God to go only thus far, it highly imports us to consider,
First.
What is implied in being almost,
Secondly.
What in being altogether, a Christian.
Now,
in the being almost a Christian is implied, First, heathen honesty.
No one, I suppose, will make any question of this; especially, since
by heathen honesty here, I mean, not that which is recommended in the
writings of their philosophers only, but such as the common heathens
expected one of another, and many of them actually practiced. By the
rules of this they were taught that they ought not to be unjust; not
to take away their neighbour's goods, either by robbery or theft; not
to oppress the poor, neither to use extortion toward any; not to
cheat or overreach either the poor or rich, in whatsoever commerce
they had with them; to defraud no man of his right; and, if it were
possible, to owe no man anything.*
Again:
the common heathens allowed, that some regard was to be paid to
truth, as well as to justice. And, accordingly, they not only held
him in abomination who was forsworn, who called God to witness to a
lie; but him also who was known to be a slanderer of his neighbour,
who falsely accused any man. And indeed, little better did they
esteem wilful liars of any sort, accounting them the disgrace of
human kind, and the pests of society.
Yet
again: there was a sort of love and assistance which they expected
one from another. They expected whatever assistance any one could
give another, without prejudice to himself. And this they extended
not only to those little offices of humanity which are performed
without any expense or labour, but likewise to the feeding the
hungry, if they had food to spare; the clothing the naked with their
own superfluous raiment; and, in general. the giving, to any that
needed, such things as they needed not themselves. Thus far, in the
lowest account of it, heathen honesty went; the first thing implied
in the being almost a Christian.
A
second thing implied in the being almost a Christian, is, the having
a form of godliness; (Read 2 Timothy 3:5) of that godliness which is
prescribed in the gospel of Christ; the having the outside of a real
Christian. Accordingly, the almost Christian does nothing which the
gospel forbids. he taketh not the name of God in vain; he blesseth,
and curseth not; he sweareth not at all, but his communication is,
yea, yea; nay, nay. he profanes not the day of the Lord, nor suffers
it to be profaned, even by the stranger that is within his gates. he
not only avoids all actual adultery, fornication, and uncleanness,
but every word or look that either directly or indirectly tends
thereto; nay, and all idle words, abstaining both from detraction,
backbiting, talebearing, evil speaking, and from "all foolish
talking and jesting"--eutrapelia, a kind of virtue in the
heathen moralist's account; --briefly, from all conversation that is
not "good to the use of edifying,' and that, consequently,
"grieves the Holy Spirit of God, whereby we are sealed to the
day of redemption.'
He
abstains from "wine wherein is excess'; from revellings and
gluttony. he avoids, as much as in him lies, all strife and
contention, continually endeavouring to live peaceably with all men.
And, if he suffer wrong, he avengeth not himself, neither returns
evil for evil. he is no railer, no brawler, no scoffer, either at the
faults or infirmities of his neighbour. he does not willingly wrong,
hurt, or grieve any man; but in all things act and speaks by that
plain rule, "Whatsoever thou wouldest not he should do unto
thee, that do not thou to another."
And
in doing good, he does not confine himself to cheap and easy offices
of kindness, but labours and suffers for the profit of many, that by
all means he may help some. In spite of toil or pain, "whatsoever
his hand findeth to do, he doeth it with his might;" whether it
be for his friends, or for his enemies; for the evil, or for the
good. For being "not slothful" in this, or in any
"business," as he "hath opportunity" he doeth
"good," all manner of good, "to all men;" and to
their souls as well as their bodies. he reproves the wicked,
instructs the ignorant, confirms the wavering, quickens the good, and
comforts the afflicted. he labours to awaken those that sleep; to
lead those whom God hath already awakened to the "Fountain
opened for sin and for uncleanness," that they may wash therein
and be clean; and to stir up those who are saved through faith, to
adorn the gospel of Christ in all things.
He
that hath the form of godliness uses also the means of grace; yea,
all of them, and at all opportunities. he constantly frequents the
house of God; and that, not as the manner of some is, who come into
the presence of the Most High, either loaded with gold and costly
apparel, or in all the gaudy vanity of dress, and either by their
unseasonable civilities to each other, or the impertinent gaiety of
their behaviour, disclaim all pretensions to the form as well as to
the power of godliness. Would to God there were none even among
ourselves who fall under the same condemnation! who come into this
house, it may be, gazing about, or with all the signs of the most
listless, careless indifference, though sometimes they may seem to
use a prayer to God for his blessing on what they are entering upon;
who, during that awful service, are either asleep, or reclined in the
most convenient posture for it; or, as though they supposed God was
asleep, talking with one another, or looking round, as utterly void
of employment. Neither let these be accused of the form of godliness.
No; he who has even this, behaves with seriousness and attention, in
every part of that solemn service. More especially, when he
approaches the table of the Lord, it is not with a light or careless
behaviour, but with an air, gesture, and deportment which speaks
nothing else but "God be merciful to me a sinner!"
To
this, if we add the constant use of family prayer, by those who are
masters of families, and the setting times apart for private
addresses to God, with a daily seriousness of behaviour; he who
uniformly practises this outward religion, has the form of godliness.
There needs but one thing more in order to his being almost a
Christian, and that is, sincerity.
By
sincerity I mean, a real, inward principle of religion, from whence
these outward actions flow. And, indeed if we have not this, we have
not heathen honesty; no, not so much of it as will answer the demand
of a heathen Epicurean poet. Even this poor wretch, in his sober
intervals, is able to testify,
Oderunt
peccare boni, virtutis amore;
Oderunt
peccare mali, formidine poenae.
[Good
men avoid sin from the love of virtue; Wicked men avoid sin from a
fear of punishment.]**
So
that, if a man only abstains from doing evil in order to avoid
punishment, Non pasces in cruce corvos, [Thou shalt not be hanged.],
saith the Pagan; there, "thou hast thy reward." But even he
will not allow such a harmless man as this to be so much as a good
heathen. If, then, any man, from the same motive, viz., to avoid
punishment, to avoid the loss of his friends, or his gain, or his
reputation, should not only abstain from doing evil, but also do ever
so much good; yea, and use all the means of grace; yet we could not
with any propriety say, this man is even almost a Christian. If he
has no better principle in his heart, he is only a hypocrite
altogether.
Sincerity,
therefore, is necessarily implied in the being almost a Christian; a
real design to serve God, a hearty desire to do his will. It is
necessarily implied, that a man have a sincere view of pleasing God
in all things; in all his conversation; in all his actions; in all he
does or leaves undone. This design, if any man be almost a Christian,
runs through the whole tenor of his life. This is the moving
principle, both in his doing good, his abstaining from evil, and his
using the ordinances of God.
But
here it will probably be inquired, "Is it possible that any man
living should go so far as this, and, nevertheless, be only almost a
Christian What more than this, can be implied in the being a
Christian altogether I answer, First, that it is possible to go thus
far, and yet be but almost a Christian, I learn, not only from the
oracles of God, but also from the sure testimony of experience.
Brethren,
great is "my boldness towards you in this behalf." And
"forgive me this wrong," if I declare my own folly upon the
house-top, for yours and the Gospel's sake. --Suffer me, then, to
speak freely of myself, even as of another man. I am content to be
abased, so ye may be exalted, and to be yet more vile for the glory
of my Lord. (Read Colossians 4:4)
I
did go thus far for many years, as many of this place can testify;
using diligence to eschew all evil, and to have a conscience void of
offence; redeeming the time; buying up every opportunity of doing all
good to all men; constantly and carefully using all the public and
all the private means of grace; endeavouring after a steady
seriousness of behaviour, at all times, and in all places; and, God
is my record, before whom I stand, doing all this in sincerity;
having a real design to serve God; a hearty desire to do his will in
all things; to please him who had called me to "fight the good
fight," and to "lay hold of eternal life." Yet my own
conscience beareth me witness in the Holy Ghost, that all this time I
was but almost a Christian.
If
it be inquired, "What more than this is implied in the being
altogether a Christian" I answer,
First.
The love of God. For thus saith his word, "Thou shalt love the
Lord thy God with all thy heart, and with all thy soul, and with all
thy mind, and with all thy strength." Such a love is this, as
engrosses the whole heart, as rakes up all the affections, as fills
the entire capacity of the soul and employs the utmost extent of all
its faculties. he that thus loves the Lord his God, his spirit
continually "rejoiceth in God his Saviour." his delight is
in the Lord, his Lord and his All, to whom "in everything he
giveth thanks. All his desire is unto God, and to the remembrance of
his name." his heart is ever crying out, "Whom have I in
heaven but Thee and there is none upon earth that I desire beside
Thee." (Read Psalm 73:25) Indeed, what can he desire beside God
Not the world, or the things of the world: for he is "crucified
to the world, and the world crucified to him." he is crucified
to "the desire of the flesh, the desire of the eye, and the
pride of life." Yea, he is dead to pride of every kind: for
"love is not puffed up" but "he that dwelling in love,
dwelleth in God, and God in him," is less than nothing in his
own eyes.
The
Second thing implied in the being altogether a Christian is, the love
of our neighbour. For thus said our Lord in the following words,
"Thou shalt love thy neighbour as thyself" If any man ask,
"Who is my neighbour" we reply, Every man in the world;
every child of his who is the Father of the spirits of all flesh. Nor
may we in any wise except our enemies or the enemies of God and their
own souls. But every Christian loveth these also as himself, yea, "as
Christ loved us." he that would more fully understand what
manner of love this is, may consider St. Paul's description of it. It
is "long-suffering and kind." It "envieth not."
It is not rash or hasty in judging. It "is not puffed up;"
but maketh him that loves, the least, the servant of all. Love "doth
not behave itself unseemly," but becometh "all things to
all men." She "seeketh not her own;" but only the good
of others, that they may be saved. "Love is not provoked."
It casteth out wrath, which he who hath is wanting in love. "It
thinketh no evil. It rejoiceth not in iniquity, but rejoiceth in the
truth. It covereth all things, believeth all things, hopeth all
things, endureth all things." (Read 1 Corinthians Chapter 13)
There
is yet one thing more that may be separately considered, though it
cannot actually be separate from the preceding, which is implied in
the being altogether a Christian; and that is the ground of all, even
faith. Very excellent things are spoken of this throughout the
oracles of God. "Every one, saith the beloved disciple, "that
believeth is born of God."(Read 1 John 4:7) "To as many as
received him, gave he power to become the sons of God. even to them
that believe on his name." And "this is the victory that
overcometh the world, even our faith."(Read 1 John 3:5) Yea, our
Lord himself declares, "He that believeth in the Son hath
everlasting life; and cometh not into condemnation, but is passed
from death unto life." (Read John 3:16, 36)
But
here let no man deceive his own soul. "It is diligently to be
noted, the faith which bringeth not forth repentance, and love, and
all good works, is not that right living faith, but a dead and
devilish one. For, even the devils believe that Christ was born of a
virgin: that he wrought all kinds of miracles, declaring himself very
God: that, for our sakes, he suffered a most painful death, to redeem
us from death everlasting; that he rose again the third day: that he
ascended into heaven, and sitteth at the right hand of the Father and
at the end of the world shall come again to judge both the quick and
dead. These articles of our faith the devils believe, and so they
believe all that is written in the Old and New Testament. And yet for
all this faith, they be but devils. They remain still in their
damnable estate lacking the very true Christian faith." [Homily
on the Salvation of Man.]***
"The
right and true Christian faith is (to go on the words of our own
Church), "not only to believe that Holy Scripture and the
Articles of our Faith are true, but also to have a sure trust and
confidence to be saved from everlasting damnation by Christ. It is a
sure trust and confidence which a man hath in God, that, by the
merits of Christ, his sins are forgiven, and he reconciled to the
favour of God; whereof doth follow a loving heart, to obey his
commandments."
Now,
whosoever has this faith, which "purifies the heart" (by
the power of God, who dwelleth therein) from "pride, anger,
desire, from all unrighteousness" from "all filthiness of
flesh and spirit;" which fills it with love stronger than death,
both to God and to all mankind; love that doeth the works of God,
glorying to spend and to be spent for all men, and that endureth with
joy, not only the reproach of Christ, the being mocked, despised, and
hated of all men, but whatsoever the wisdom of God permits the malice
of men or devils to inflict, --whosoever has this faith thus working
by love is not almost only, but altogether, a Christian.
But
who are the living witnesses of these things I beseech you, brethren,
as in the presence of that God before whom "hell and destruction
are without a covering--how much more the hearts of the children of
men" --that each of you would ask his own heart, "Am I of
that number Do I so far practise justice, mercy, and truth, as even
the rules of heathen honesty require If so, have I the very outside
of a Christian the form of godliness Do I abstain from evil, --from
whatsoever is forbidden in the written Word of God Do I, whatever
good my hand findeth to do, do it with my might Do I seriously use
all the ordinances of God at all opportunities And is all this done
with a sincere design and desire to please God in all things"
Are
not many of you conscious, that you never came thus far; that you
have not been even almost a Christian; that you have not come up to
the standard of heathen honesty; at least, not to the form of
Christian godliness --much less hath God seen sincerity in you, a
real design of pleasing him in all things. You never so much as
intended to devote all your words and works. your business, studies,
diversions, to his glory. You never even designed or desired, that
whatsoever you did should be done "in the name of the Lord
Jesus, and as such should be "a spiritual sacrifice, acceptable
to God through Christ.****
But,
supposing you had, do good designs and good desires make a Christian
By no means, unless they are brought to good effect. "Hell is
paved," saith one, "with good intentions."***** The
great question of all, then, still remains. Is the love of God shed
abroad in your heart Can you cry out, "My God, and my All"
Do you desire nothing but him Are you happy in God Is he your glory,
your delight, your crown of rejoicing And is this commandment written
in your heart, "That he who loveth God love his brother also"
Do you then love your neighbour as yourself Do you love every man,
even your enemies, even the enemies of God, as your own soul as
Christ loved you Yea, dost thou believe that Christ loved thee, and
gave himself for thee Hast thou faith in his blood Believest thou the
Lamb of God hath taken away thy sins, and cast them as a stone into
the depth of the sea that he hath blotted out the handwriting that
was against thee, taking it out of the way, nailing it to his cross
Hast thou indeed redemption through his blood, even the remission of
thy sins And doth his Spirit bear witness with thy spirit, that thou
art a child of God
The
God and Father of our Lord Jesus Christ, who now standeth in the
midst of us, knoweth, that if any man die without this faith and this
love, good it were for him that he had never been born. Awake, then,
thou that sleepest, and call upon thy God: call in the day when he
may be found. Let him not rest, till he make his "goodness to
pass before thee;" till he proclaim unto thee the name of the
Lord, "The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy for
thousands, forgiving iniquity, and transgression, and sin." Let
no man persuade thee, by vain words, to rest short of this prize of
thy high calling.****** But cry unto him day and night, who, "while
we were without strength, died for the ungodly," until thou
knowest in whom thou hast believed, and canst say, "My Lord, and
my God!" Remember, "always to pray, and not to faint,"
till thou also canst lift up thy hand unto heaven, and declare to him
that liveth for ever and ever, "Lord, Thou knowest all things,
Thou knowest that I love Thee." (Read Psalm 119:2; Isaiah 55:6;
Psalm 40:8-10)
May
we all thus experience what it is to be, not almost only; but
altogether Christians; being justified freely by his grace, through
the redemption that is in Jesus; knowing we have peace with God
through Jesus Christ; rejoicing in hope of the glory of God; and
having the love of God shed abroad in our hearts, by the Holy Ghost
given unto us!
*
Editor’s notation - Almost being the key word. These are they that
would walk the walk, but do so out of the fear of Judgment as opposed
to serving as God’s proxies due to their love of Him. One might
even suggest that some are Deists, that believe in God, perhaps even
unto the point of Him being the God of both the Jews and Christians,
but seem to envision him as a watcher that sets things in motion,
instead of one that is totally involved in the affairs of men
**
Editor’s notation - Herein Wesley shows the difference; virtue
verses fear. The former serves and observes all those actions
mentioned above because such a one is drawn, via of the love of God,
to serve others as God had instructed, seeking no reward other than
the approval of our Creator. The latter does so, (perhaps believing
in the the principal of salvation via works), out of the fear of
eternal separation and rejection from heaven and God. Make note
brethren, that being the former does not exclude works, in fact if
anything it is very much included, but salvation comes only through
the acceptance of Christ as Redeemer.
***
Editor’s notation - Thomas Cranmer (2 July 1489 – 21 March 1556)
was a leader of the English Reformation and Archbishop of Canterbury
during the reigns of Henry VIII, Edward VI and, for a short time,
Mary I - Source Wikipedia. See also Cranmer on Salvation that can be
found
